Sat1176

definitely his way of explanations is so practical and helpful.
cant believe that Radha Swamis have such a better understanding of Shabad Surat Marag. whereas we sikhs are no where near.
we have forgotten the art of meditation, and its not emphasized at all.
all pracharaks say is to amrit shak and do nitnem. no one tells how to do it unless u r under close supervision of a sant.

Since listening to this video I've been playing around with focusing in the center of my head behind the eyes and trying to do my gurmantar jaap with my dhyan there. I noticed very quickly that the sweetness is beginning to return to my mouth, actually I feel as if it about to explode on the upper side of my palette and is slowly manifesting on my tongue. Its been a while now since I last had these sweet sensations. Back then I didn't have an appreciation of it and wrote many posts with my struggle to handle such an intense taste. I have now come to learn that this internal amrit helps cleanse the naadies and helps in the progress on this path. This time will try not to get too hung up on it and just savor the experience and let it happen.

Please give me a slap on the wrist if I come back and say I can't cope with it again!

The sounds I was previously hearing which were also occurring less frequently are now also returning. Happy days!!!

Waheguru

Mere reading and memorizing the Bani will avail nothing,
as long as the teachings are not translated into action.

Make the Bani the rule of your life,
otherwise that what you read, hear and understand, will be useless.

The purpose of the Bani is not reciting,
but to understand it
and put into action.

Then only, Amrit will flow from within,
and solve all our ups and downs,
and fill us with bliss, love and devotion.

Dear Darshan Jee,
about your question,I can only give you my personal opinion.

It is not a hard and a fast rule, but as I said it is my humble sincere opinion. Many a times, to understand the Bani in the correct view, we have to see the references made at other places also, about the topic we are interested in

The term Bani has 2 meanings, one is the written one, which are the teachings of the bhagats, the Sadh Janas, the Sant Jans, or our very Guru Sahibans.

This type of Bani is known as Varnatmik Bani, which can be read and written in any language..

And usually, this Bani, is all about the Glory, the wadeeayee, of Wahiguru Akal Purukh.

The second type of Bani is known as Dhunatmik Bani. Which can not be spoken nor written in any language.


This Bani or Shabad has created the countless creations(Khands, Brahmands, etc)... and has created everything...there is nothing seen or unseen, which has not been created by this Power.


This Dhunatmik Bani, is also known as, Anhad Bani, Shabad, Shabad Dhun, Amrit Bani, or Nam, which is the Supreme Consciouss, all bliss, all powerful, omnipresent, and this power or Bani is within each one of us. We owe our very life to the presence of this power within each one of us. So in order to realize the presence of this Bani within us, we have to only use the key of Nam Simran. That is why the Bani in Anand Sahib says: Nam jinke man vaseeya, vajeh Shabad ganere. Means, by doing Nam Simran, one´s mind gets stilled, the muddy waters(thoughts, mind) get pacified and clearity is the result. So with this clearity, we can hear the Divine Melody, of Wahiguru, of Nam or Shabad within us...It is by listening to this bani, that our weaknesses, our sins are burnt, like tons of dry grass with a single spark...there is no other way.....

Whatever spiritual activity we do, is to first get purified....and thus Nam Simran, is the only medicine, the only presciption for that purpose

We can say, this power, this Bani, is like a inmense Sun, and the souls are rays, which have emanated, which have emerged from that Sun.

Once Wahiguru withdraws, this Shabad Dhun from any thing or place, we say it has died, in case of living beings, or Parlay or Mahaparlay takes place, in case of the universes ....


So, as far as I also know, the Bani also says: Prabh ka Simran, Har Gun Bani. This means, even doing His Simran, is as good as singing His Glory or reading the Varnatmik Bani.

And about this Bani´s Simran, the Bani says: Saas saas simroh Gobind or aath pahar har simrahu paraanee, which means Simran at no specific times, but at all times ...

Because, it is the Simran of Nam alone, which as a vessel, takes us from this shore of mayavee Bhavsagar to that side of the shore which is Sach Khand, the goal of any soul, the house of our true Father, Satnam.

That is why the Bani says: Nanak , Nam, jahaz hae

The missuse of the this term Bani in one way or the other, creates confussions in the understanding of the people.

Dear brother Darshan Jee, please forgive me, if by the explanation of my point of view, I have hurted you in any manner, but if I am asked by anyone on these issues, this is always going to be my answer.

I do not respond to hurt or please anyone, but to be truthful to the teachings as far as possible, without any manipulations.

No two persons are on a same spiritual level, so one may differ with others....it is just time needed to grow.......but one should always speak the truth in a simple and a logic way.

Sat Sree Akal.

I just finished watching this one and found it very enlightening.

Since listening to this video I've been playing around with focusing in the center of my head behind the eyes and trying to do my gurmantar jaap with my dhyan there. I noticed very quickly that the sweetness is beginning to return to my mouth, actually I feel as if it about to explode on the upper side of my palette and is slowly manifesting on my tongue. Its been a while now since I last had these sweet sensations. Back then I didn't have an appreciation of it and wrote many posts with my struggle to handle such an intense taste. I have now come to learn that this internal amrit helps cleanse the naadies and helps in the progress on this path. This time will try not to get too hung up on it and just savor the experience and let it happen.

Please give me a slap on the wrist if I come back and say I can't cope with it again!

The sounds I was previously hearing which were also occurring less frequently are now also returning. Happy days!!!

Waheguru

Since listening to this video I've been playing around with focusing in the center of my head behind the eyes and trying to do my gurmantar jaap with my dhyan there. I noticed very quickly that the sweetness is beginning to return to my mouth, actually I feel as if it about to explode on the upper side of my palette and is slowly manifesting on my tongue. Its been a while now since I last had these sweet sensations. Back then I didn't have an appreciation of it and wrote many posts with my struggle to handle such an intense taste. I have now come to learn that this internal amrit helps cleanse the naadies and helps in the progress on this path. This time will try not to get too hung up on it and just savor the experience and let it happen.

Please give me a slap on the wrist if I come back and say I can't cope with it again!

The sounds I was previously hearing which were also occurring less frequently are now also returning. Happy days!!!

Waheguru

ON NAM´S SUPREME IMPORTANCE

ਨਾਮੋ ਸੇਵਿ ਨਾਮੋ ਆਰਾਧੈ ਬਿਨੁ ਨਾਮੈ ਅਵਰੁ ਨ ਕੋਇ ਜੀਉ
Naamo Saev Naamo Aaraadhhai Bin Naamai Avar N Koe Jeeo
नामो सेवि नामो आराधै बिनु नामै अवरु न कोइ जीउ
I serve the Naam, and I meditate on the Naam. Without the Naam, there is no other at all.

Raag Asa Guru Ram Das

Here, Satguru Ram Das Maharaj, is telling us something in a nutshell about the essence of Gurmat.

He is telling us, that He serves the Nam, means He does not devote Himself to any other Power than Nam or Shabad, and meditates, or does abhyaas of Nam, as it is the only thing valid(nirmal karam) as per terms of love and devotion for the Lotus Feet of Wahiguru Akal Purukh.

No other practices, jap, tap, nor rituals, etc ..... only one thing, Nam Simran

Sat Sree Akal.

I must admit that video was very inspiring indeed. Many thanks for sharing. I liked the way he clarified the lower level sounds and how the true upward pulling sound/naad is the one you need to find and connect with. This should sound like a Bell and with progress should become an elongated sound.

He once again confirmed the technique of listening to the gurmantar internally and how the purpose of a mantar is help bring back and control a wondering mind.

Reminded me once again of Bhagat Baynees bani in Guru Maharaj on Ang 974

The energy channels of the Ida, Pingala and Shushmanaa: these three dwell in one place.
irhaa pingulaa a-or sukhmanaa teen baseh ik thaa-ee.

This is the true place of confluence of the three sacred rivers: this is where my mind takes its cleansing bath.
baynee sangam tah piraag man majan karay tithaa-ee.

O Saints, the Immaculate Lord dwells there;
santahu tahaa niranjan raam hai.

how rare are those who go to the Guru, and understand this.
gur gam cheenai birlaa ko-ay.

The all-pervading immaculate Lord is there. Pause
tahaaN niranjan rama-ee-aa ho-ay. Rahaa-o

What is the insignia of the Divine Lord`s dwelling?
dayv sathaanai ki-aa neesaanee.

The unstruck sound current of the Shabad vibrates there.
tah baajay sabad anaahad banee.

There is no moon or sun, no air or water there.
tah chand na sooraj pa-un na paanee.

The Gurmukh becomes aware, and knows the Teachings.
saakhee jaagee gurmukh jaanee.

Spiritual wisdom wells up, and evil-mindedness departs;
upjai gi-aan durmat chheejai.

the nucleus of the mind sky is drenched with Ambrosial Nectar.
amrit ras gagnantar bheejai.

One who knows the secret of this device,
ays kalaa jo jaanai bhay-o.

meets the Supreme Divine Guru.
bhaytai taas param gurday-o.

The Tenth Gate is the home of the inaccessible, infinite Supreme Lord.
dasam du-aaraa agam apaaraa param purakh kee ghaatee.

Above the store is a niche, and within this niche is the commodity.
oopar haat haat par aalaa aalay bheetar thaatee.

One who remains awake, never sleeps.
jaagat rahai so kabahu na sovai.
The three qualities and the three worlds vanish, in the state of Samaadhi.
teen tilok samaaDh palovai.
He takes the Beej Mantra, the Seed Mantra, and keeps it in his heart.
beej mantar lai hirdai rahai.

Turning his mind away from the world, he focuses on the cosmic void of the absolute Lord.
manoo-aa ulat sunn meh gahai.

He remains awake, and he does not lie.
jaagat rahai na alee-aa bhaakhai.
He keeps the five sensory organs under his control.
paacha-o indree bas kar raakhai.
He cherishes in his consciousness the Guru`s Teachings.
gur kee saakhee raakhai cheet.

He dedicates his mind and body to the Lord`s Love.
man tan arpai krisan pareet.
He considers his hands to be the leaves and branches of the tree.
kar palav saakhaa beechaaray.

He plugs up the source of the river of evil tendencies.
asur nadee kaa banDhai mool.

Turning away from the west, he makes the sun rise in the east.
pachhim fayr charhaavai soor.
I know understand "pachhim" to be a reference to the back of the head.

He bears the unbearable, and the drops trickle down within;
ajar jarai so nijhar jharai.

then, he speaks with the Lord of the world.
jagannaath si-o gosat karai

The four-sided lamp illuminates the Tenth Gate.
cha-umukh deevaa jot du-aar.

The Primal Lord is at the center of the countless leaves.
paloo anat mool bichkaar.

He Himself abides there with all His powers.
sarab kalaa lay aapay rahai.

He weaves the jewels into the pearl of the mind.
man maanak ratnaa meh guhai.

The lotus is at the forehead, and the jewels surround it.
mastak padam du-aalai manee.

Within it is the Immaculate Lord, the Master of the three worlds.
maahi niranjan taribhavan Dhanee.

The Panch Shabad, the five primal sounds, resound and vibrate their in their purity.
panch sabad nirmaa-il baajay.

The chauris - the fly brushes wave, and the conch shells blare like thunder.
dhulkay chavar sankh ghan gaajay.

The Gurmukh tramples the demons underfoot with his spiritual wisdom.
dal mal daatahu gurmukh gi-aan.

Baynee longs for Your Name, Lord.
baynee jaachai tayraa naam.

Waheguru Waheguru Waheguru....

Recently "TruthSeeker" has posted one youtube link under "Meditation - My experience, Am I Allowed to Share". So, instead of posting message there, I've created this new thread with some additional links:

First of thanks very much "TruthSeeker" for the listing.

Here are some more videos from Ishwar Puri:

What Is Outside is Merely Reflection Of What Is Inside :


Time Is the Biggest Trap :

Very interesting video

http://www.youtube.com/watch?v=BcVCGbt8KC4

Very profound gurbani shabad with hidden divine treasures, indications and updesh:
 
Satguru Ang 24-25
 
 
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੪ ॥ सिरीरागु महला १ घरु ४ ॥Sirīrāg mėhlā 1 gẖar 4. Siree Raag, First Mehl, Fourth House: ਏਕਾ ਸੁਰਤਿ ਜੇਤੇ ਹੈ ਜੀਅ ॥ एका सुरति जेते है जीअ ॥Ėkā suraṯ jeṯe hai jī▫a.There is one awareness among all created beings. ਸੁਰਤਿ ਵਿਹੂਣਾ ਕੋਇ ਨ ਕੀਅ ॥ सुरति विहूणा कोइ न कीअ ॥Suraṯ vihūṇā ko▫e na kī▫a.None have been created without this awareness.  ਜੇਹੀ ਸੁਰਤਿ ਤੇਹਾ ਤਿਨ ਰਾਹੁ ॥ जेही सुरति तेहा तिन राहु ॥ Jehī suraṯ ṯehā ṯin rāhu.As is their awareness, so is their way.  ਲੇਖਾ ਇਕੋ ਆਵਹੁ ਜਾਹੁ ॥੧॥ लेखा इको आवहु जाहु ॥१॥ Lekẖā iko āvhu jāhu. ||1||According to the account of our actions, we come and go in reincarnation. ||1|| ਕਾਹੇ ਜੀਅ ਕਰਹਿ ਚਤੁਰਾਈ ॥ काहे जीअ करहि चतुराई ॥Kāhe jī▫a karahi cẖaṯurā▫ī. Why, O soul, do you try such clever tricks? ਲੇਵੈ ਦੇਵੈ ਢਿਲ ਨ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥ लेवै देवै ढिल न पाई ॥१॥ रहाउ ॥Levai ḏevai dẖil na pā▫ī. ||1|| rahā▫o.Taking away and giving back, God does not delay. ||1||Pause|| ਤੇਰੇ ਜੀਅ ਜੀਆ ਕਾ ਤੋਹਿ ॥ तेरे जीअ जीआ का तोहि ॥Ŧere jī▫a jī▫ā kā ṯohi.All beings belong to You; all beings are Yours. O Lord and Master, ਕਿਤ ਕਉ ਸਾਹਿਬ ਆਵਹਿ ਰੋਹਿ ॥ कित कउ साहिब आवहि रोहि ॥Kiṯ ka▫o sāhib āvahi rohi. how can You become angry with them? ਜੇ ਤੂ ਸਾਹਿਬ ਆਵਹਿ ਰੋਹਿ ॥ जे तू साहिब आवहि रोहि ॥ Je ṯū sāhib āvahi rohi. Even if You, O Lord and Master, become angry withthem, ਤੂ ਓਨਾ ਕਾ ਤੇਰੇ ਓਹਿ ॥੨॥ तू ओना का तेरे ओहि ॥२॥Ŧū onā kā ṯere ohi. ||2|| still, You are theirs, and they are Yours. ||2|| ਅਸੀ ਬੋਲਵਿਗਾੜ ਵਿਗਾੜਹ ਬੋਲ ॥ असी बोलविगाड़ विगाड़ह बोल ॥Asī bolvigāṛ vigāṛah bol. We are foul-mouthed; we spoil everything with our foul words.ਤੂ ਨਦਰੀ ਅੰਦਰਿ ਤੋਲਹਿ ਤੋਲ ॥ तू नदरी अंदरि तोलहि तोल ॥ Ŧū naḏrī anḏar ṯolėh ṯol. You weigh us in the balance of Your Glance of Grace. ਜਹ ਕਰਣੀ ਤਹ ਪੂਰੀ ਮਤਿ ॥ जह करणी तह पूरी मति ॥ Jah karṇī ṯah pūrī maṯ. When one's actions are right, the understanding isperfect. ਕਰਣੀ ਬਾਝਹੁ ਘਟੇ ਘਟਿ ॥੩॥ करणी बाझहु घटे घटि ॥३॥Karṇī bājẖahu gẖate gẖat. ||3|| Without good deeds, it becomes more and more deficient. ||3|| ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਗਿਆਨੀ ਕੈਸਾ ਹੋਇ ॥ प्रणवति नानक गिआनी कैसा होइ ॥Paraṇvaṯ Nānak gi▫ānī kaisā ho▫e. Prays Nanak, what is the nature of the spiritual people? ਆਪੁ ਪਛਾਣੈ ਬੂਝੈ ਸੋਇ ॥ आपु पछाणै बूझै सोइ ॥Āp pacẖẖāṇai būjẖai so▫e. They are self-realized; they understand God. ਗੁਰ ਪਰਸਾਦਿ ਕਰੇ ਬੀਚਾਰੁ ॥ गुर परसादि करे बीचारु ॥Gur parsāḏ kare bīcẖār. By Guru's Grace, they contemplate Him; ਸੋ ਗਿਆਨੀ ਦਰਗਹ ਪਰਵਾਣੁ ॥੪॥੩੦॥ सो गिआनी दरगह परवाणु ॥४॥३०॥So gi▫ānī ḏargėh parvāṇ. ||4||30|| such spiritual people are honored in His Court. ||4||30||

Welcome TruthSeeker,

MySimran.info is an excellent site and I have also found the knowledge imparted by the sevadar as highly beneficial and inspiring. It is so refreshing to learn about simran so openly and freely with out any of the stigmas, beliefs of secrecy that exist out there today. I also often try and tune into their camps online and wish I could have been sitting in the sangat at the actual location.

Since you have attended their camps I would firstly advise that you should contact them with specific questions if anything is unclear. I'm sure they would be more than willing to clear up any confusions you might have. Any views expressed by members here is from knowledge and tips we have picked up ourselves from a number of different sources which might include things we have learned from their teachings also.

According to my own understanding from what I have heard about when to transition from bhakri to madhma is as follows:

The primary objective of doing bhakri (out aloud) jaap is to get your mind used listening to the gurmatar without having flights of thought. It also helps teach the mind to sit in one spot and listen to the sound. It also helps balance the pavan/air flowing in both nostrils also known as sukhmana activation. I believe it was advised to do this for quite some time before transitioning to madhma (sass sass). From my own practical experience I quite enjoy doing jaap out aloud as I find it much easier to focus on the sound that way. It is much harder when you take it internal because the mind loves to think of other things instead.

Like yourself I also found it extremely difficult to listen to my own voice initially until one day it just clicked and locked in on it's own. It was even more difficult when sitting in sangat because I found myself listening to the sangat more than I could hear my own voice.
A technique that is advised was to put your dhyan in front of the mouth. This is an excellent and easy approach. Make all the attention in you ears focus on the sound just in front of your mouth. With practice it will tune into only the sound coming from the mouth. When that happens believe you me, you will know it. Then when you do simran in sangat no matter how loud it may get you will still be able to 80% your voice and 20% background sangat. The ultimate goal is to be so focused on your own voice and not know what is happening around you.That is what I believe they mean by closing off the 9 doors.

As your mind becomes more and more still and takes less flights of thought you can slowly begin to transition from sass-giras to sass-sass by lowering the volume till you reach the state of whispering with inhale/exhale method. I also believe it is advised to be breathing through the mouth at this point and not through the nose and it bypasses the ida/pinguala of the nose. Periodically you can check if both nostrils have opened up if you were to breath through the nose. If they are open, then sukhmana is active and one should move to pasanti which is totally internal with the voice of the mind.

Anyway that's my understanding and I'm sure others will be able add where I have gone wrong.

Welcome TruthSeeker,

MySimran.info is an excellent site and I have also found the knowledge imparted by the sevadar as highly beneficial and inspiring. It is so refreshing to learn about simran so openly and freely with out any of the stigmas, beliefs of secrecy that exist out there today. I also often try and tune into their camps online and wish I could have been sitting in the sangat at the actual location.

Since you have attended their camps I would firstly advise that you should contact them with specific questions if anything is unclear. I'm sure they would be more than willing to clear up any confusions you might have. Any views expressed by members here is from knowledge and tips we have picked up ourselves from a number of different sources which might include things we have learned from their teachings also.

According to my own understanding from what I have heard about when to transition from bhakri to madhma is as follows:

The primary objective of doing bhakri (out aloud) jaap is to get your mind used listening to the gurmatar without having flights of thought. It also helps teach the mind to sit in one spot and listen to the sound. It also helps balance the pavan/air flowing in both nostrils also known as sukhmana activation. I believe it was advised to do this for quite some time before transitioning to madhma (sass sass). From my own practical experience I quite enjoy doing jaap out aloud as I find it much easier to focus on the sound that way. It is much harder when you take it internal because the mind loves to think of other things instead.

Like yourself I also found it extremely difficult to listen to my own voice initially until one day it just clicked and locked in on it's own. It was even more difficult when sitting in sangat because I found myself listening to the sangat more than I could hear my own voice.
A technique that is advised was to put your dhyan in front of the mouth. This is an excellent and easy approach. Make all the attention in you ears focus on the sound just in front of your mouth. With practice it will tune into only the sound coming from the mouth. When that happens believe you me, you will know it. Then when you do simran in sangat no matter how loud it may get you will still be able to 80% your voice and 20% background sangat. The ultimate goal is to be so focused on your own voice and not know what is happening around you.That is what I believe they mean by closing off the 9 doors.

As your mind becomes more and more still and takes less flights of thought you can slowly begin to transition from sass-giras to sass-sass by lowering the volume till you reach the state of whispering with inhale/exhale method. I also believe it is advised to be breathing through the mouth at this point and not through the nose and it bypasses the ida/pinguala of the nose. Periodically you can check if both nostrils have opened up if you were to breath through the nose. If they are open, then sukhmana is active and one should move to pasanti which is totally internal with the voice of the mind.

Anyway that's my understanding and I'm sure others will be able add where I have gone wrong.

Here's something interesting I picked up recently. How does one know when your ready to progress from Baikhari Bani (verbally), Madhma (whisper) to doing it with internally with the voice of the mind (Pasanti)?

Start of with Baikhari i.e. doing it loudly until your mind is listening and not off wondering thinking about other things. Ensure your eyes are closed otherwise your mind will try and leave through the eyes and start looking around and your attention will be outside. You will know your mind is present because it will come to sit behind the two eye lids. Make it recite and focus on the sound of the gurmantar. You will be breathing through the mouth in Baikhari and Madhma stages. I do not believe it is physically possible to inhale and say Wahe at the same time. You can however still pull in the navel with Wahe, but it will not be synchronized with the breathing, this will just happen normally.

So,

Say “Wahe” pull navel in
Say “Guru” release navel i.e push back out

Stage 2.
If you feel you mind is becoming steady begin to lower the volume to a dull whisper so only you can hear it. (Madhma)

Continue with Baikhari and Madhma until your mind becomes steady thought free and your mind is listening to the shabad.

You should not need to focus your eyes on the trikuti. This will all happen naturally when the shabad/parkash begins to manifest itself. You should not force it. Learn to just listen to shabad and the sound of your own voice and stop the mind from wondering. (Very difficult to do).

Note when reciting WaheGuru, there is a slight pause (about 0.75-1 second) between saying Wahe and Guru.

When doing Madhma (whisper) you might find yourself going internal with the simran, i.e. no sound from the mouth and it beginning to synchronize with the breath and becoming swas swas simran.

Wahe (inhale) and (hold - about a second) say Guru (exhale).

This will have the effect of balancing the air flow between the two nostrils and help still the mind further.

Occasionally close the mouth and breathe through the nostrils. If you feel that both nostrils are active, which you can also check by placing your finger underneath your nose, then this is the ideal time then take your simran internally. (Didn't know that was possible as I thought only nostril is active at any given time.)

Stage 3. – Pasanti

Cease any speech and do simran synchronized with the breath and voice of the mind and listening with the inner ears.

Inhale into chest + pull in stomach/navel (very slightly) + “Wahe”
Hold (about a second)
Exhale + release stomach/navel + “Guru”

Some people do extreme thrusts with the stomach which is wrong and can have the adverse effect of your navel pulsating on its own which is not good. It will evoke too much agni in the pit of your stomach which is not good.

As your mind become more and more still your head will begin to relax and drop. Keep the jaap going on internally and try and stay awake rather than falling asleep.

The more and more simran your do synchronized with the breath the more you will learn to do it subconsciously, i.e. auto pilot, ajapa jaap.

As you mind goes deeper and deeper within, you might see different coloured lights. These are associated with the 5 primal elements/chakras.

Listening to Sant Hari Singh's explanation of letting it all happen automatically is another approach. :-)

I in no way profess to be an expert in the subject matter but in fact a absolute beginner who is looking for guidance to progress on this path. Like other people on this forum I believe that there shouldn't be so much secrecy behind simran. I am sure there are so many others out there like me desperate to be shown the way who are not in the regular service of mahapursh or affiliated with a single Jatha, although have satkaar for all. I am therefore merely sharing any knowledge I am gaining and posting it on this forum. The choice is entirely yours whether you choose to utilise any of it should you find it useful.

Welcome TruthSeeker,

MySimran.info is an excellent site and I have also found the knowledge imparted by the sevadar as highly beneficial and inspiring. It is so refreshing to learn about simran so openly and freely with out any of the stigmas, beliefs of secrecy that exist out there today. I also often try and tune into their camps online and wish I could have been sitting in the sangat at the actual location.

Since you have attended their camps I would firstly advise that you should contact them with specific questions if anything is unclear. I'm sure they would be more than willing to clear up any confusions you might have. Any views expressed by members here is from knowledge and tips we have picked up ourselves from a number of different sources which might include things we have learned from their teachings also.

According to my own understanding from what I have heard about when to transition from bhakri to madhma is as follows:

The primary objective of doing bhakri (out aloud) jaap is to get your mind used listening to the gurmatar without having flights of thought. It also helps teach the mind to sit in one spot and listen to the sound. It also helps balance the pavan/air flowing in both nostrils also known as sukhmana activation. I believe it was advised to do this for quite some time before transitioning to madhma (sass sass). From my own practical experience I quite enjoy doing jaap out aloud as I find it much easier to focus on the sound that way. It is much harder when you take it internal because the mind loves to think of other things instead.

Like yourself I also found it extremely difficult to listen to my own voice initially until one day it just clicked and locked in on it's own. It was even more difficult when sitting in sangat because I found myself listening to the sangat more than I could hear my own voice.
A technique that is advised was to put your dhyan in front of the mouth. This is an excellent and easy approach. Make all the attention in you ears focus on the sound just in front of your mouth. With practice it will tune into only the sound coming from the mouth. When that happens believe you me, you will know it. Then when you do simran in sangat no matter how loud it may get you will still be able to 80% your voice and 20% background sangat. The ultimate goal is to be so focused on your own voice and not know what is happening around you.That is what I believe they mean by closing off the 9 doors.

As your mind becomes more and more still and takes less flights of thought you can slowly begin to transition from sass-giras to sass-sass by lowering the volume till you reach the state of whispering with inhale/exhale method. I also believe it is advised to be breathing through the mouth at this point and not through the nose and it bypasses the ida/pinguala of the nose. Periodically you can check if both nostrils have opened up if you were to breath through the nose. If they are open, then sukhmana is active and one should move to pasanti which is totally internal with the voice of the mind.

Anyway that's my understanding and I'm sure others will be able add where I have gone wrong.

Waheguru ji ka Khalsa, Waheguru ji ke Fateh!

I am new to this forum. I have read through all the posts and am very glad to read from such amazing Gurmukh's and their inspiring experiences, tips, and techniques.

I have just recently been practising Simran, less than a month. By God's Grace I was told about the practical methods of Simran by a Gursikh from Chicago who learned the practical from Bhai Sewa Singh from Moga.

I strongly suggest you check his website www.mysimran.info which provides lectures on the technique of Simran, the experiences one will have, lectures on maya, and many more.

Also, you should check when he will be coming to your town for a Simran (meditation) Camp http://mysimran.info/camps/

One question I have had for a while now is when do you know when to transition from Baikhari Bani (out loud with mouth and tongue) to Madhama (whispering) to Pasanti (internally) to Para (rom rom).
I usually practice the first three but not Para (rom rom).

Also, any tips on how to Listen to Gurmantar, dhyan on the sound (dhune). Is very hard for me to focus with so many thoughts. I try to focus on sound coming from my mouth but mind does not sit.

Thank you, very blessed to have found this forum and such blessed Gurmukhs.

WJKK WJKF

Admin,

It would really be useful if you could also include a "Like" feature on this forum next to posts like SikhSangat. I have read countless good posts on this forum that I would personally like to thank or even show an appreciation to the poster without having to reply to the thread to simply say "Great Post!" or "Thanks for sharing!"

I was at a simran camp a few weeks ago and was very lucky to be amongst some very advanced abyassee gurmukhs.

I noticed that at the camp, my rom rom was spontaneously getting active when the sangat was doing jap !
At first, I thought it was just coincidence that this was happening, but it would sync automatically every time, whatever the pace or speed of jap was ?
I had to keep convincing myself that it was just my imagination .

A very respected and high avastha gurmukh confirmed that this was one of the nishanees that rom rom is parpakh and getting pargat !
I was told that experiencing jap as if it's electrifying and pulsating throughout your body is rom rom manifesting and that I must continue to do more and more simran.


I have since picked up a few more pointers with regards to rom rom-

1) rom rom is the beginning of para bani, where we stimulate and try invoke automatic jap by starting simran at the navel.

2) I believe Sant Baba Isher Singh ji mentions this technique as well for beginning rom rom in one of his audios.

3) Your SURAT and SHABAD both begin to mold together and this results in rom rom and para bani getting stronger and stronger.

4) Eventually, (especially when head is uncovered), one can feel a very cool soothing sensation running from top of head throughout the body.... this is the amrit getting manifest throughout the body and in gurbani......

ਅੰਮ੍ਰਿਤ ਧਾਰ ਗਗਨਿ ਦਸ ਦੁਆਰਿ ॥
Amriṯ ḏẖār gagan ḏas ḏu▫ār.
From the Sky of the Tenth Gate, the Ambrosial Nectar trickles down

5) Also later on, ....One can feel the waheguru jap coming from nearly everything and most objects around them.


6) rom rom and the merging of Shabad with Surat, can also stimulate and let the sushmana flow fully towards the agya chakra (slightly above eye brow mid-point). This results in many awakening symptoms of agya chakra, further intuition and a strong bond of love starts to form from this inner awareness.
Swami j and yoga sutras mention that this higher affinity for the inner awareness is helpful in setting the stage for deeper experiences of sunn and samadhi.

Its enabled now.

Admin,

It would really be useful if you could also include a "Like" feature on this forum next to posts like SikhSangat. I have read countless good posts on this forum that I would personally like to thank or even show an appreciation to the poster without having to reply to the thread to simply say "Great Post!" or "Thanks for sharing!"